[15] In the original, α μεν γαρ πλεονεκτια γινεται περι το αγουμενον μερος τας ψυχας· λογικα γαρ α επιθυμια. But for αγουμενον, I read αλογον; and for λογικα, it is necessary to read ου λογικα. For the vices, according to the Pythagoreans, subsist about the irrational part of the soul, which consists, according to them, as well as according to Plato, of anger and desire. Hence Metopus, the Pythagorean, says: “Since there are two parts of the soul, the rational and the irrational, the latter is divided into the irascible and the appetitive. And the rational part, indeed, is that by which we judge and contemplate; but the irrational part is that by which we are impelled and desire.” See my translation of Pythagoric Ethical Fragments, at the end of my translation of Iamblichus’ Life of Pythagoras.
[16] I here read, with Victorius, κατ’ οικειοτατα εγγενη, for και οικειοτατον εν γενοιν.
[17] This sentence within the brackets is not to be found in Stobæus.
[18] i.e. God is not in want of ministers or servants to assist him in the government of the universe: for he produces and provides for all things at once by his own immediate energy. But the cooperation of subordinate divine powers with him is necessary to the proper participation of him by the different beings which the universe contains.
[19] For οι μιμευμενοι των αυτων in this place, I read οι μιμευμενοι τον αυτον.
[20] Instead of ενιοτε here, I read παντοτε.
[21] Conformably to this, Plato also in the Politicus says: “It is requisite to call him royal who possesses the royal science, whether he governs or not.”
[22] Plato says somewhere (I think in his Laws), that a greater evil than impudence cannot befall either cities or individuals.
[23] i.e. The seed which pertains to the propagation of his children.
[24] i.e. To his children while they live in his house under his protection and are unmarried; and who are in danger through having a stepmother of losing that property which ought to be theirs on the death of their father.